Chapter VI: Part II (3)

130. For the conditions of a Buddha cannot be so few,
Let me investigate the other conditions that bring Buddhaship
to maturity.

131. Then investigating I beheld the second Perfection of Morality
Practised and followed by former sages.

132. This second one do thou strenuously undertake,
And reach the perfection of Moral Practice if thou wilt attain
Buddhahood.

133. And as the Yak cow, when her tail has got entangled in anything,
Then and there awaits death, and will not injure her tail,[136]

134. So also do thou, having fulfilled the moral precepts in the four
stages,
Ever guard the Sīla as the Yak guards her tail.

But considering further, “These cannot be the only Buddha-making conditions,” and beholding the third Perfection of Self-abnegation, he thought thus, “O wise Sumedha, mayest thou henceforth fulfil the perfection of Abnegation; for as a man long the denizen of a prison feels no love for it, but is discontented, and wishes to live there no more, even so do thou, likening all births to a prison-house, discontented with all births, and anxious to get rid of them, set thy face toward abnegation, thus shalt thou become Buddha.” And he strenuously made the resolution to attain the third perfection of Self-abnegation. Therefore it is said,

135. For the conditions that make a Buddha cannot be so few,
I will investigate others, the conditions that bring Buddhaship
to maturity.

136. Investigating then I beheld the third Perfection of Abnegation
Practised and followed by former sages.

137. This third one do thou strenuously undertake,
And reach the perfection of abnegation, if thou wilt attain
Buddhahood.

138. As a man long a denizen of the house of bonds, oppressed with
suffering,
Feels no pleasure therein, but rather longs for release,

139. Even so do thou look upon all births as prison-houses,
Set thy face toward self-abnegation, to obtain release from
Existence.

But considering further, “These cannot be the only Buddha-making conditions,” and beholding the fourth Perfection of Wisdom, he thought thus, “O wise Sumedha, do thou from this day forth fulfil the perfection of Wisdom, avoiding no subject of knowledge, great, small, or middling,[137] do thou approach all wise men and ask them questions; for as the mendicant friar on his begging rounds, avoiding none of the families, great and small, that he frequents,[138] and wandering for alms from place to place, speedily gets food to support him, even so shalt thou, approaching all wise men, and asking them questions, become a Buddha.” And he strenuously resolved to attain the fourth perfection of Wisdom. Therefore it is said,

140. For the conditions that make a Buddha cannot be so few,
I will investigate the other conditions that bring Buddhaship to
maturity.

141. Investigating then I beheld the fourth Perfection of Wisdom
Practised and followed by former sages.

142. This fourth do thou strenuously undertake,
And reach the perfection of wisdom, if thou wilt attain
Buddhahood.

143. And as a monk on his begging rounds avoids no families,
Either small, or great, or middling, and so obtains subsistence,

144. Even so thou, constantly questioning wise men,
And reaching the perfection of wisdom, shalt attain supreme
Buddhaship.

But considering further, “These cannot be the only Buddha-making conditions,” and seeing the fifth Perfection of Exertion, he thought thus, “O wise Sumedha, do thou from this day forth fulfil the perfection of Exertion. As the lion, the king of beasts, in every action[139] strenuously exerts himself, so if thou in all existences and in all thy acts art strenuous in exertion, and not a laggard, thou shalt become a Buddha.” And he made a firm resolve to attain the fifth perfection of Exertion. Therefore it is said,

145. For the conditions of a Buddha cannot be so few,
I will investigate the other conditions which bring Buddhaship
to maturity.

146. Investigating then I beheld the fifth Perfection of Exertion
Practised and followed by former sages.

147. This fifth do thou strenuously undertake,
And reach the perfection of exertion, if thou wilt attain
Buddhahood.

148. As the lion, king of beasts, in lying, standing and walking,
Is no laggard, but ever of resolute heart,

149. Even so do thou also in every existence strenuously exert thyself,
And reaching the perfection of exertion, thou shalt attain the
supreme Buddhaship.

But considering further, “These cannot be the only Buddha-making conditions,” and beholding the sixth Perfection of Patience, he thought to himself, “O wise Sumedha, do thou from this time forth fulfil the perfection of Longsuffering; be thou patient in praise and in reproach. And as when men throw things pure or foul upon the earth, the earth does not feel either desire or repulsion towards them, but suffers them, endures them and acquiesces in them, even so thou also, if thou art patient in praise and reproach, shalt become Buddha.” And he strenuously resolved to attain the sixth perfection of Longsuffering. Therefore it is said,

150. For the conditions of a Buddha cannot be so few,
I will seek other conditions also which bring about Buddhaship.

151. And seeking then I beheld the sixth Perfection of Longsuffering
Practised and followed by former Buddhas.

152. Having strenuously taken upon thee this sixth perfection,
Then with unwavering mind thou shalt attain supreme Buddhaship.

153. And as the earth endures all that is thrown upon it,
Whether things pure or impure, and feels neither anger nor pity,

154. Even so enduring the praises and reproaches of all men,
Going on to perfect longsuffering, thou shalt attain supreme
Buddhaship.

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the seventh Perfection of Truth, he thought thus within himself, “O wise Sumedha, from this time forth do thou fulfil the perfection of Truth; though the thunderbolt descend upon thy head, do thou never under the influence of desire and other passions utter a conscious lie, for the sake of wealth or any other advantage. And as the planet Venus at all seasons pursues her own course, nor ever goes on another course forsaking her own, even so, if thou forsake not truth and utter no lie, thou shalt become Buddha.” And he strenuously turned his mind to the seventh perfection of Truth. Therefore it is said,

155. For these are not all the conditions of a Buddha,
I will seek other conditions which bring about Buddhaship.

156. Seeking then I beheld the seventh Perfection of Truth
Practised and followed by former Buddhas.

157. Having strenuously taken upon thyself this seventh perfection,
Then free from duplicity of speech thou shalt attain supreme
Buddhaship.

158. And as the planet Venus, balanced in all her times and seasons,
In the world of men and devas, departs not from her path,

159. Even so do thou not depart from the course of truth,[140]
Advancing to the perfection of truth, thou shalt attain supreme
Buddhaship.

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the eighth Perfection of Resolution, he thought thus within himself, “O wise Sumedha, do thou from this time forth fulfil the perfection of Resolution; whatsoever thou resolvest be thou unshaken in that resolution. For as a mountain, the wind beating upon it in all directions, trembles not, moves not, but stands in its place, even so thou, if unswerving in thy resolution, shalt become Buddha.” And he strenuously resolved to attain the eighth perfection of Resolution. Therefore it is said,

160. For these are not all the conditions of a Buddha,
I will seek out other conditions that bring about Buddhaship.

161. Seeking then I beheld the eighth Perfection of Resolution
Practised and followed by former Buddhas.

162. Do thou resolutely take upon thyself this eighth perfection,
Then thou being immovable shalt attain supreme Buddhaship.

163. And as the rocky mountain, immovable, firmly based,
Is unshaken by many winds, and stands in its own place,

164. Even so do thou also remain ever immovable in resolution,
Advancing to the perfection of resolution, thou shalt attain
supreme Buddhaship.

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the ninth Perfection of Good-will, he thought thus within himself, “O wise Sumedha, do thou from this time forth fulfil the perfection of Good-will, mayest thou be of one mind towards friends and foes. And as water fills with its refreshing coolness good men and bad alike,[141] even so, if thou art of one mind in friendly feeling towards all mortals, thou shalt become Buddha.” And he strenuously resolved to attain the ninth perfection of Good-will. Therefore it is said,

165. For these are not all the conditions of a Buddha,
I will seek out other conditions that bring about Buddhaship.

166. Seeking I beheld the ninth Perfection of Good-will
Practised and followed by former Buddhas.

167. Do thou, taking resolutely upon thyself this ninth perfection,
Become unrivalled in kindness, if thou wilt become Buddha.

168. And as water fills with its coolness
Good men and bad alike, and carries off all impurity,

169. Even so do thou look with friendship alike on the evil and the
good,
Advancing to the perfection of kindness, thou shalt attain
supreme Buddhaship.

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the tenth Perfection of Equanimity, he thought thus within himself, “O wise Sumedha, from this time do thou fulfil the perfection of Equanimity, be thou of equal mind in prosperity and adversity. And as the earth is indifferent when things pure or impure are cast upon it, even so, if thou art indifferent in prosperity and adversity, thou shalt become Buddha.” And he strenuously resolved to attain the tenth perfection of Equanimity. Therefore it is said,

170. For these cannot be all the conditions of a Buddha,
I will seek other conditions that bring about Buddhaship.

171. Seeking then I beheld the tenth Perfection of Equanimity
Practised and followed by former Buddhas.

172. If thou take resolutely upon thyself this tenth perfection,
Becoming well-balanced and firm, thou shalt attain supreme
Buddhaship.

173. And as the earth is indifferent to pure and impure things cast
upon her,
To both alike, and is free from anger and favour,

174. Even so do thou ever be evenly-balanced in joy and grief,
Advancing to the perfection of equanimity, thou shalt attain
supreme Buddhaship.

Then he thought, “These are the only conditions in this world that, bringing Buddhaship to perfection and constituting a Buddha, have to be fulfilled by Bodhisattas; beside the ten Perfections there are no others. And these ten Perfections are neither in the heaven above nor in the earth below, nor are they to be found in the east or the other quarters, but reside in my heart of flesh.” Having thus realized that the Perfections were established in his heart, having strenuously resolved to keep them all, grasping them again and again, he mastered them forwards and backwards;[142] taking them at the end he went backward to the beginning, taking them at the beginning he placed them at the end,[143] taking them at the middle he carried them to the two ends, taking them at both ends he carried them to the middle. Repeating, “The Perfections are the sacrifice of limbs, the Lesser Perfections are the sacrifice of property, the Unlimited Perfections are the sacrifice of life,” he mastered them as the Perfections, the Lesser Perfections and the Unlimited Perfections,--like one who converts two kindred oils into one,[144] or like one who, using Mount Meru for his churning-rod, churns the great Cakkavāla ocean. And as he grasped again and again the ten Perfections, by the power of his piety this earth, four nahutas and eight hundred thousand leagues in breadth, like a bundle of reeds trodden by an elephant, or a sugar-mill in motion, uttering a mighty roar, trembled, shook and quaked, and spun round like a potter’s wheel or the wheel of an oil-mill. Therefore it is said,

175. These are all the conditions in the world that bring Buddhaship
to perfection:
Beyond these are no others, therein do thou stand fast.

176. While he grasped these conditions natural and intrinsic,[145]
By the power of his piety the earth of ten thousand worlds
quaked.

177. The earth sways and thunders like a sugar-mill at work,
Like the wheel of an oil-mill so shakes the earth.

And while the earth was trembling the people of Ramma, unable to endure it, like great Sāl-trees overthrown by the wind that blows at the end of a cycle, fell swooning here and there, while water-pots and other vessels, revolving like a jar on a potter’s wheel, struck against each other and were dashed and ground to pieces. The multitudes in fear and trembling approaching the Teacher said, “Tell us, Blessed one, is this turmoil caused by dragons, or is it caused by either demons, or ogres, or by celestial beings?--for this we know not, but truly this whole multitude is grievously afflicted. Pray does this portend evil to the world or good?--tell us the cause of it.” The Teacher hearing their words said, “Fear not nor be troubled, there is no danger to you from this. The wise Sumedha, concerning whom I predicted this day, ‘Hereafter he will be a Buddha named Gotama,’ is now mastering the Perfections, and while he masters them and turns them about, by the power of his piety the whole ten thousand worlds with one accord quake and thunder,” Therefore it is said,

178. All the multitude that was there in attendance on the Buddha,
Trembling, fell swooning there upon the ground.

179. Many thousands of water-pots and many hundred jars
Were crushed and pounded there and dashed against each other.

180. Excited, trembling, terrified, confused, their sense disordered,
The multitudes assembling, approached the Buddha,

181. Say, will it be good or evil to the world?
The whole world is afflicted, ward off this (danger), thou
Omniscient One.

182. Then the Great Sage Dīpankara enjoined upon them,
Be confident, be not afraid at this earthquaking:

183. He concerning whom I predicted this day, He will be a Buddha
in this world,
The same is investigating the time-honoured Conditions
followed by the Buddhas.

184. Therefore while he is investigating fully these Conditions,
the groundwork of a Buddha,
The earth of ten thousand worlds is shaken in the world of men
and of angels.

And the people hearing the Buddha’s words, joyful and delighted, taking with them garlands, perfumes and unguents, left the city of Ramma, and went to the Bodhisatta. And having offered their flowers and other presents, and bowed to him and respectfully saluted him, they returned to the city of Ramma. And the Bodhisatta, having made a strenuous exertion and resolve, rose from the seat on which he sat. Therefore it is said,

185. Having heard the Buddha’s word, their minds were straightway
calmed,
All of them approaching me again paid me their homage.

186. Having taken upon me the Perfections of a Buddha, having made
firm my resolve,
Having bowed to Dīpankara, I rose from my seat.

And as the Bodhisatta rose from his seat, the angels in all the ten thousand worlds having assembled and offered him garlands and perfumes, uttered these and other words of praise and blessing, “Venerable hermit Sumedha, this day thou hast made a mighty resolve at the feet of Dīpankara Buddha, mayest thou fulfil it without let or hindrance: fear not nor be dismayed, may not the slightest sickness visit thy frame, quickly exercise the Perfections and attain supreme Buddhaship. As the flowering and fruit-bearing trees bring forth flowers and fruit in their season, so do thou also, not letting the right season pass by, quickly reach the supreme knowledge of a Buddha.” And thus having spoken, they returned each one to his celestial home. Then the Bodhisatta, having received the homage of the angels, made a strenuous exertion and resolve, saying, “Having fulfilled the ten Perfections, at the end of four asankheyyas and a hundred thousand cycles I shall become a Buddha.” And rising into the air he returned to Himavanta. Therefore it is said,

187. As he rose from his seat both angels and men
Sprinkle him with celestial and earthly flowers.

188. Both angels and men pronounce their blessing,
A great prayer thou hast made, mayest thou obtain it according
to thy wish.

189. May all dangers be averted, may every sickness vanish,
Mayest thou have no hindrance,-- quickly reach the supreme
knowledge of a Buddha.

190. As when the season is come the flowering trees do blossom,
Even so do thou, O mighty One, blossom with the wisdom of a
Buddha.

191. As all the Buddhas have fulfilled the ten Perfections,
Even so do thou, O mighty One, fulfil the ten Perfections.

192. As all the Buddhas are enlightened on the throne of knowledge,
Even so do thou, O mighty One, receive enlightenment in the
wisdom of a Buddha.

193. As all the Buddhas have established the supremacy of the Law,
Even so do thou, O mighty One, establish the supremacy of the
Law.

194. As the moon on the mid-day of the month shines in her purity,
Even so do thou, with thy mind at the full, shine in ten
thousand worlds.

195. As the sun released by Rāhu glows fervently in his heat,
Even so, having redeemed mankind, do thou shine in all thy
majesty.

196. As all the rivers find their way to the great ocean,
Even so may the worlds of men and angels take refuge in thee.

197. The Bodhisatta extolled with these praises, taking on himself
the ten Conditions,
Commencing to fulfil these Conditions, entered the forest.

End of the Story of Sumedha.

And the people of the city of Ramma, having returned to the city, kept open house to the priesthood with the Buddha at their head. The Teacher having preached the Law to them, and established them in the three Refuges and the other branches of the Faith, departing from the city of Ramma, living thereafter his allotted span of life, having fulfilled all the duties of a Buddha, in due course attained Nirvā_n_a in that element of annihilation in which no trace of existence remains. On this subject all that need be said can be learnt from the narrative in the Buddhava_m_sa, for it is said in that work,

198. Then they, having entertained the Chief of the world with his
clergy,
Took refuge in the Teacher Dīpankara.

199. Some the Buddha established in the Refuges,
Some in the five Precepts, others in the ten.

200. To some he gives the privilege of priesthood, the four glorious
Fruitions,
On some he bestows those peerless qualities the analytical
Knowledges.

201. To some the Lord of men grants the eight sublime Acquisitions,
On some he bestows the three Wisdoms and the six supernatural
Faculties.

202. In this order[146] the Great Sage exhorts the multitude.
Therewith the commandment of the world’s Protector was spread
wide abroad.

203. He of the mighty jaw, of the broad shoulder, Dīpankara by name,
Procured the salvation of many men, warded off from them future
punishment.

204. Beholding persons ripe for salvation, reaching them in an instant,
Even at a distance of four hundred thousand leagues, the Great
Sage awakened them (to the knowledge of the truth).

205. At the first conversion the Buddha converted a thousand millions.
At the second the Protector converted a hundred thousand.

206. When the Buddha preached the truth in the angel world,
There took place a third conversion of nine hundred millions.

207. The Teacher Dīpankara had three assemblies,
The first was a meeting of a million millions.

208. Again when the Conqueror went into seclusion at Nārada Kūta,
A thousand million spotless Arhats met together.

209. When the Mighty One dwelt on the lofty rock Sudassana,
Then the Sage surrounded himself with nine hundred thousand
millions.

210. At that time I was an ascetic wearing matted hair, a man of
austere penances,
Moving through the air, accomplished in the five supernatural
Faculties.

211. The (simultaneous) conversion of tens of thousands, of twenties
of thousands, took place,
Of ones and twos the conversions were beyond computation.[147]

212. Then did the pure religion of Dīpankara Buddha become widely
spread,
Known to many men prosperous and flourishing.

213. Four hundred thousand saints, possessed of the six Faculties,
endowed with miraculous powers,
Ever attend upon Dīpankara, knower of the three worlds.

214. Blameworthy are all they who at that time leave the human
existence,
Not having obtained final sanctity, still imperfect in knowledge.

215. The word of Buddha shines in the world of men and angels, made
to blossom by saints such as these,
Freed from human passion, void of all taint (of sin).

216. The city of Dīpankara Buddha was called Rammavatī,
The khattiya Sumedha was his father, Sumedhā his mother.

217. Sumangala and Tissa were his chief disciples,
And Sāgata was the servitor of Dīpankara Buddha.

218. Nandā and Sunandā were his chief female disciples.
The Bodhi-tree of this Buddha is called the Pipphali.[148]

219. Eighty cubits in height the Great Saga Dīpankara
Shone conspicuous as a Deodar pine, or as a noble Sāl-tree in
full bloom.

220. A hundred thousand years was the age of this Great Sage,
And so long as he was living on earth he brought many men to
salvation.

221. Having made the Truth to flourish, having saved great multitudes
of men,
Having flamed like a mass of fire, he died together with his
disciples.

222. And all this power, this glory, there jewel-wheels on his feet,
All is wholly gone,--are not all existing things vanity!

223. After Dīpankara was the Leader named Ko_nd_añña,
Of infinite power, of boundless renown, immeasurable, unrivalled.

Next to the Dīpankara Buddha, after the lapse of one asankheyya, the Teacher Ko_nd_añña appeared. He also had three assemblies of saints, at the first assembly there were a million millions, at the second ten thousand millions, at the third nine hundred millions. At that time the Bodhisatta, having been born as a universal monarch named Vijitāvin, kept open house to the priesthood with the Buddha at their head, in number a million of millions. The Teacher having predicted of the Bodhisatta, “He will become a Buddha,” preached the Law. He having heard the Teacher’s preaching gave up his kingdom and became a Buddhist monk. Having mastered the three Treasuries,[149] having obtained the six supernatural Faculties, and having practised without failure the ecstatic meditation, he was reborn in the Brahma heavens. The city of Ko_nd_añña Buddha was Rammavatī, the khattiya Sunanda was his father, his mother was queen Sujātā, Bhadda and Subhadda were his two chief disciples, Anuruddha was his servitor, Tissā and Upatissā his chief female disciples, his Bodhi-tree was the Sālakalyā_n_i, his body was eighty-eight cubits high, and the duration of his life was a hundred thousand years.

After him, at the end of one asankheyya, in one and the same cycle four Buddhas were born, Mangala, Sumana, Revata and Sobhita. Mangala Buddha had three assemblies of saints, of these at the first there were a million million priests, at the second ten thousand millions, at the third nine hundred millions. It is related that a step-brother of his, prince Ānanda, accompanied by an assembly of nine hundred millions, went to the Teacher to hear him preach the Law. The Teacher gave a discourse dealing successively with his various doctrines, and Ānanda and his whole retinue attained Arhatship together with the analytical Knowledges. The Teacher looking back upon the meritorious works done by these men of family in former existences, and perceiving that they had merit to acquire the robe and bowl by miraculous means, stretching forth his right hand exclaimed, “Come, priests.”[150] Then straightway all of them having become equipped with miraculously obtained robes and bowls, and perfect in decorum,[151] as if they were elders of sixty years standing, paid homage to the Teacher and attended upon him. This was his third assembly of saints. And whereas with other Buddhas a light shone from their bodies to the distance of eighty cubits on every side, it was not so with this Buddha, but the light from his body permanently filled ten thousand worlds, and trees, earth, mountains, seas and all other things, not excepting even pots and pans and such-like articles, became as it were overspread with a film of gold. The duration of his life was ninety thousand years, and during the whole of this period the sun, moon and other heavenly bodies could not shine by their own light, and there was no distinction between night and day. By day all living beings went about in the light of the Buddha as if in the light of the sun, and men ascertained the limits of night and day only by the flowers that blossomed in the evening and by the birds and other animals that uttered their cries in the morning. If I am asked, “What, do not other Buddhas also possess this power?” I reply, Certainly they do, for they might at will fill with their lustre ten thousand worlds or more. But in accordance with a prayer made by him in a former existence, the lustre of Mangala Buddha permanently filled ten thousand worlds, just as the lustre of the others permanently extended to the distance of a fathom.[152] The story is that when he was performing the duties of a Bodhisatta,[153] being in an existence corresponding to the Vessantara existence,[154] he dwelt with his wife and children on a mountain like the Vanka mountain (of the Vessantara Jātaka). One day a demon named Kharadā_th_ika,[155] hearing of the Bodhisatta’s inclination to giving, approached him in the guise of a brahmin, and asked the Bodhisatta for his two children. The Bodhisatta, exclaiming, “I give my children to the brahmin,” cheerfully and joyfully gave up both the children, thereby causing the ocean-girt earth to quake.[156] The demon, standing by the bench at the end of the cloistered walk, while the Bodhisatta looked on, devoured the children like a bunch of roots. Not a particle of sorrow[157] arose in the Bodhisatta as he looked on the demon, and saw his mouth as soon as he opened it disgorging streams of blood like flames of fire, nay, a great joy and satisfaction welled within him as he thought, “My gift was well given.” And he put up the prayer, “By the merit of this deed may rays of light one day issue from me in this very way.” In consequence of this prayer of his it was that the rays emitted from his body when he became Buddha filled so vast a space. There was also another deed done by him in a former existence. It is related that, when a Bodhisatta, having visited the relic shrine of a Buddha, he exclaimed, “I ought to sacrifice my life for this Buddha,” and having wrapped round the whole of his body in the same way that torches are wrapped, and having filled with clarified butter a golden vessel with jewelled wick-holders, worth a hundred thousand pieces, he lit therein a thousand wicks, and having set fire to the whole of his body beginning with his head, he spent the whole night in circumambulating the shrine. And as he thus strove till dawn not the root of a hair of his head was even heated, ’twas as one enters the calyx of a lotus, for the Truth guards him who guards himself. Therefore has the Blessed One said,

224. Religion verily protects him who walks according thereto,
Religion rightly followed brings happiness.
This blessing is then in rightly following the Law,
The righteous man goes not to a state of punishment.

And through the merit of this work also the bodily lustre of this Buddha constantly extended through ten thousand worlds. At this time our Bodhisatta,[158] having been born as the brahmin Suruci, approached the Teacher with the view of inviting him to his house, and having heard his sweet discourse, said, “Lord, take your meal with me to-morrow.” “Brahmin, how many monks do you wish for?” “Nay but how many monks have you in your escort?” At that time was the Teacher’s first assembly, and accordingly he replied, “A million millions.” “Lord, bring them all with you and come and take your meal at my house.” The Teacher consented. The Brahmin having invited them for the next day, on his way home thought to himself, “I am perfectly well able to supply all these monks with broth and rice and clothes and such-like necessaries, but how can there be room for them to sit down?” This thought of his caused the marble throne of the archangel Indra, three hundred and thirty-six thousand leagues away, to become warm.[159] Indra exclaiming, “Who wishes to bring me down from my abode?” and looking down with the divine eye beheld the Bodhisatta, and said, “The brahmin Suruci having invited the clergy with the Buddha at their head is perplexed for room to seat them, it behoves me also to go thither and obtain a share of his merit.” And having miraculously assumed the form of a carpenter, axe in hand he appeared before the Bodhisatta and said, “Has any one got a job to be done for hire?” The Bodhisatta seeing him said, “What sort of work can you do?” “There’s no art that I do not know; any house or hall that anybody orders me to build, I’ll build it for him.” “Very well, I’ve got a job to be done.” “What is it, sir?” “I’ve invited a million million priests for to-morrow, will you build a hall to seat them all?” “I’ll build one with pleasure if you’ve the means of paying me.” “I have, my good man.” “Very well, I’ll build it.” And he went and began looking out for a site. There was a spot some fifty leagues in extent[160] as level as a kasi_n_a circle.[161] Indra fixed his eyes upon it, while he thought to himself, “Let a hall made of the seven precious stones rise up over such and such an extent of ground.” Immediately the edifice bursting through the ground rose up. The golden pillars of this hall had silver capitals,[162] the silver pillars had golden capitals, the gem pillars had coral capitals, the coral pillars had gem capitals, while those pillars which were made of all the seven precious stones had capitals of the same. Next he said, “Let the hall have hanging wreaths of little bells at intervals,” and looked again. The instant he looked a fringe of bells hung down, whose musical tinkling, as they were stirred by a gentle breeze, was like a symphony of the five sorts of instruments, or as when the heavenly choirs are going on. He thought, “Let there be hanging garlands of perfumes and flowers,” and there the garlands hung. He thought, “Let seats and benches for a million million monks rise up through the earth,” and straightway they appeared. He thought, “Let water vessels rise up at each corner of the building,” and the water vessels arose. Having by his miraculous power effected all this, he went to the brahmin and said, “Come, sir, look at your hall, and pay me my wages.” The Bodhisatta went and looked at the hall, and as he looked his whole frame was thrilled in every part with fivefold joy. And as he gazed on the hall he thought thus within himself, “This hall was not wrought by mortal hands, but surely through my good intention, my good action, the palace of Indra became hot, and hence this hall must have been built by the archangel Indra; it is not right that in such a hall as this I should give alms for a single day, I will give alms for a whole week.” For the gift of external goods, however great, cannot give satisfaction to the Bodhisattas, but the Bodhisattas feel joy at their self-renunciation when they sever the crowned head, put out the henna-anointed eyes, cut out the heart and give it away. For when our Bodhisatta in the Sivijātaka gave alms in the middle of his capital, at the four gates of the city, at a daily expenditure of five bushels of gold coins, this liberality failed to arouse within him a feeling of satisfaction at his renunciation. But on the other hand, when the archangel Indra came to him in the disguise of a brahmin, and asked for his eyes, then indeed, as he took them out and gave them away, laughter rose within him, nor did his heart swerve a hair’s breadth from its purpose. And hence we see that as regards almsgiving the Bodhisattas can have no satiety. Therefore this Bodhisatta also thinking, “I ought to give alms for seven days to a million million priests,” seated them in that hall, and for a week gave them the alms called gavapâna.[163] Men alone were not able to wait upon them, but the angels themselves, taking turns with men, waited upon them. A space of fifty leagues or more sufficed not to contain the monks, yet they seated themselves each by his own supernatural power. On the last day, having caused the bowls of all the monks to be washed, and filled them with butter clarified and unclarified, honey and molasses, for medicinal use, he gave them back to them, together with the three robes. The robes and cloaks received by novices and ordained priests were worth a hundred thousand. The Teacher, when he returned thanks, considering, “This man has given such great alms, who can he be?” and perceiving that at the end of two asankheyyas and four thousand cycles he would become a Buddha named Gotama, addressing the Bodhisatta, made this prediction: “After the lapse of such and such a period thou shalt become a Buddha named Gotama.” The Bodhisatta, hearing the prediction, thought, “It seems that I am to become a Buddha, what good can a householder’s life do me? I will give up the world,” and, treating all this prosperity like so much drivel, he received ordination at the hands of the Teacher. And having embraced the ascetic life and learnt the word of Buddha, and having attained the supernatural Faculties and the Attainments, at the end of his life he was reborn in the Brahma heavens. The city of Mangala Buddha was called Uttara, his father was the khattiya Uttara; his mother was Uttarā, Sudeva and Dhammasena were his two chief disciples, Pālita was his servitor, Sīvalī and Asokā his two chief female disciples. The Nāga was his Bodhi-tree, his body was eighty-eight cubits high. When his death took place, after he had lived ninety thousand years, at the same instant ten thousand worlds were involved in darkness, and in all worlds there was a great cry and lamentation of men.

225. After Ko_nd_añña the Leader named Mangala,
Dispelling darkness in the world, held aloft the torch of truth.

And after the Buddha had died, shrouding in darkness ten thousand worlds, the Teacher named Sumana appeared. He also had three great assemblies of saints, at the first assembly the priests were a million millions, at the second, on the Golden Mountain, ninety million of millions, at the third eighty million of millions. At this time the Bodhisatta was the Nāga king Atula, mighty and powerful. And he, hearing that a Buddha had appeared, left the Nāga world, accompanied by his assembled kinsmen, and, making offerings with celestial music to the Buddha, whose retinue was a million million of monks, and having given great gifts, bestowing upon each two garments of fine cloth, he was established in the Three Refuges. And this Teacher also foretold of him, “One day he will be a Buddha.” The city of this Buddha was named Khema, Sudatta was his father, Sirimā his mother, Sara_n_a and Bhāvitatta his chief disciples, Udena his servitor, So_n_ā and Upaso_n_ā his chief female disciples. The Nāga was his Bodhi-tree, his body was ninety cubits high, and his age ninety thousand years.

226. After Mangala came the Leader named Sumana,
In all things unequalled, the best of all beings.

After him the Teacher Revata appeared. He also had three assemblies of saints. At the first assembly the priests were innumerable, at the second there were a million millions, so also at the third. At that time the Bodhisatta having been born as the brahmin Atideva, having heard the Teacher’s preaching, was established in the Three Refuges. And raising his clasped hands to his head, having praised the Teacher’s abandonment of human passion, presented him with a monk’s upper robe. And he also made the prediction, “Thou wilt become a Buddha.” Now the city of this Buddha was called Sudhaññavatī, his father was the khattiya Vipula, his mother Vipulā, Varuṇa and Brahmadeva his chief disciples, Sambhava his servitor, Bhaddā and Subhaddā his chief female disciples, and the Nāga-tree his Bo-tree. His body was eighty cubits high, and his age sixty thousand years.

227. After Sumana came the Leader named Revata,
The Conqueror unequalled, incomparable, unmatched, supreme.

After him appeared the Teacher _Sobhita_. He also had three assemblies of saints; at the first assembly a thousand million monks were present, at the second nine hundred millions, at the third eight hundred millions. At that time the Bodisat having been born as _the brahman Ajita_, and having heard the Teacher’s preaching, was established in the Three Refuges, and gave a great donation to the Order of monks, with the Buddha at their head. To this man also he prophesied, saying, “Thou shalt become a Buddha.” Sudhamma was the name of the city of this Blessed One, Sudhamma the king was his father, Sudhammā his mother, Asama and Sunetta his chief disciples, Anoma his servitor, Nakulā and Sujātā his chief female disciples, and the Nāga-tree his Bo-tree; his body was fifty-eight cubits high, and his age ninety thousand years.

228. After Revata came the Leader named Sobhita,
Subdued and mild, unequalled and unrivalled.

After him, when an asaŋkheyya had elapsed, three Buddhas were born in one kalpa--Anomadassin, Paduma, and Nārada. Anomadassin had three assemblies of saints; at the first eight hundred thousand monks were present, at the second seven, at the third six. At that time the Bodisat was a _Yakkha chief_, mighty and powerful, the lord of many millions of millions of yakkhas. He, hearing that a Buddha had appeared, came and gave a great donation to the Order of monks, with the Buddha at their head. And the Teacher prophesied to him too, saying, “Hereafter thou shalt be a Buddha.” The city of Anomadassin the Blessed One was called Candavatī, Yasava the king was his father, Yasodharā his mother, Nisabha and Anoma his chief disciples, Varuṇa his servitor, Sundarī and Sumanā his chief female disciples, the Arjuna-tree his Bo-tree; his body was fifty-eight cubits high, his age a hundred thousand years.

229. After Sobhita came the perfect Buddha--the best of men--
Anomadassin, of infinite fame, glorious, difficult to surpass.

After him appeared the Teacher named _Paduma_. He too had three assemblies of saints; at the first assembly a million million monks were present, at the second three hundred thousand, at the third two hundred thousand of the monks who dwelt at a great grove in the uninhabited forest. At that time, whilst the Tathāgata was living in that grove, the Bodisat having been born as _a lion_, saw the Teacher plunged in ecstatic trance, and with trustful heart made obeisance to him, and walking round him with reverence, experienced great joy, and thrice uttered a mighty roar. For seven days he laid not aside the bliss arising from the thought of the Buddha, but through joy and gladness, seeking not after prey, he kept in attendance there, offering up his life. When the Teacher, after seven days, aroused himself from his trance, he looked upon the lion and thought, “He will put trust in the Order of monks and make obeisance to them; let them draw near.” At that very moment the monks drew near, and the lion put faith in the Order. The Teacher, knowing his thoughts, prophesied, saying, “Hereafter he shall be a Buddha.” Now the city of Paduma the Blessed One was called Champaka, his father was Paduma the king, his mother Asamā, Sāla and Upasāla were his chief disciples, Varuṇa his servitor, Rāmā and Uparāmā his chief female disciples, the Crimson-tree his Bo-tree; his body was fifty-eight cubits high, and his age was a hundred thousand years.

230. After Anomadassin came the perfect Buddha, the best of men,
Paduma by name, unequalled, and without a rival.

After him appeared the Teacher named _Nārada_. He also had three assemblies of saints; at the first assembly a million million monks were present, at the second ninety million million, at the third eighty million million. At that time the Bodisat, having taken the vows as _a sage_, acquired the five kinds of Wisdom and the eight sublime Acquisitions, and gave a great donation to the Order, with the Buddha at their head, making an offering of red sandal wood. And to him also he prophesied, “Hereafter thou shalt be a Buddha.” The city of this Blessed One was called Dhaññavati, his father was Sumedha the warrior, his mother Anomā, Bhaddasāla and Jetamitta his chief disciples, Vāseṭṭha his servitor, Uttarā and Pagguṇī his chief female disciples, the great Crimson-tree was his Bo-tree; his body was eighty-eight cubits high, and his age was ninety thousand years.

231. After Paduma came the perfect Buddha, the best of men,
Nārada by name, unequalled, and without a rival.

After Nārada the Buddha, a hundred thousand world-cycles ago there appeared in one kalpa only one Buddha called _Padumuttara_. He also had three assemblies of saints; at the first a million million monks were present, at the second, on the Vebhāra Mountain, nine hundred thousand million, at the third eight hundred thousand million. At that time the Bodisat, born as the _Mahratta of the name of Jaṭila_, gave an offering of robes to the Order, with the Buddha at their head. And to him also he announced, “Hereafter thou shalt be a Buddha.” And at the time of Padumuttara the Blessed One there were no infidels, but all, men and angels, took refuge in the Buddha. His city was called Haŋsavatī, his father was Ānanda the warrior, his mother Sujātā, Devala and Sujāta his chief disciples, Sumana his servitor, Amitā and Asamā his chief female disciples, the Sāla-tree his Bo-tree; his body was eighty-eight cubits high, the light from his body extended twelve leagues, and his age was a hundred thousand years.

232. After Nārada came the perfect Buddha, the best of men,
Padumuttara by name, the Conqueror unshaken, like the sea.

After him, when thirty thousand world-cycles had elapsed, two Buddhas, Sumedha and Sujāta, were born in one kalpa. _Sumedha_ also had three assemblies of his saints; at the first assembly, in the city Sudassana, a thousand million sinless ones were present, at the second nine hundred, at the third eight hundred. At that time the Bodisat, born as _the brahman youth named Uttara_, lavished eight hundred millions of money he had saved in giving a great donation to the Order, with the Buddha at their head. And he then listened to the Law, and accepted the Refuges, and abandoned his home, and took the vows. And to him also the Buddha prophesied, saying, “Hereafter thou shalt be a Buddha.” The city of Sumedha the Blessed One was called Sudassana, Sudatta the king was his father, Sudattā his mother, Sarana and Sabbakāma his two chief disciples, Sāgara his servitor, Rāmā and Surāmā his two chief female disciples, the great Champaka-tree his Bo-tree; his body was eighty-eight cubits high, and his age was ninety thousand years.

233. After Padumuttara came the Leader named Sumedha,
The Sage hard to equal, brilliant in glory, supreme in all the
world.

After him appeared the Teacher _Sujāta_. He also had three assemblies of his saints; at the first assembly sixty thousand monks were present, at the second fifty, at the third forty. At that time the Bodisat was a _universal monarch_; and hearing that a Buddha was born he went to him and heard the Law, and gave to the Order, with the Buddha at their head, his kingdom of the four continents with its seven treasures, and took the vows under the Teacher. All the dwellers in the land, taking advantage of the birth of a Buddha in their midst, did duty as servants in the monasteries, and continually gave great donations to the Order, with the Buddha at their head. And to him also the Teacher prophesied. The city of this Blessed One was called Sumangala, Uggata the king was his father, Pabhāvatī his mother, Sudassana and Deva his chief disciples, Nārada his servitor, and Nāgā and Nāgasamālā his chief female disciples, and the great Bambu-tree his Bo-tree; this tree, they say, had smaller hollows and thicker wood than ordinary bambus have,[164] and in its mighty upper branches it was as brilliant as a bunch of peacocks’ tails. The body of this Blessed One was fifty cubits high, and his age was ninety thousand years.

234. In that age, the Maṇḍakalpa, appeared the Leader Sujāta,
Mighty jawed and grandly framed, whose measure none can take,
and hard to equal.

After him, when eighteen hundred world-cycles had elapsed, three Buddhas, Piyadassin, Atthadassin, and Dhammadassin, were born in one kalpa. _Piyadassin_ also had three assemblies of his saints; at the first a million million monks were present, at the second nine hundred million, at the third eight hundred million. At that time the Bodisat, as _a young brahman called Kassapa_, who had thoroughly learnt the three Vedas, listened to the Teacher’s preaching of the Law, and built a monastery at a cost of a million million, and stood firm in the Refuges and the Precepts. And to him the Teacher prophesied, saying, “After the lapse of eighteen hundred kalpas thou shalt become a Buddha.” The city of this Blessed One was called Anoma, his father was Sudinna the king, his mother Candā, Pālita and Sabbadassin his chief disciples, Sobhita his servitor, Sujātā and Dhammadinnā his chief female disciples, and the Priyaŋgu-tree his Bo-tree. His body was eighty cubits high, and his age ninety thousand years.

235. After Sujāta came Piyadassin, Leader of the world,
Self-taught, hard to match, unequalled, of great glory.

After him appeared the Teacher called _Atthadassin_. He too had three assemblies of his saints; at the first nine million eight hundred thousand monks were present, at the second eight million eight hundred thousand, and the same number at the third. At that time the Bodisat, as the mighty _ascetic Susima_, brought from heaven the sunshade of Mandārava flowers, and offered it to the Teacher, who prophesied also to him. The city of this Blessed One was called Sobhita, Sāgara the king was his father, Sudassanā his mother, Santa and Apasanta his chief disciples, Abhaya his servitor, Dhammā and Sudhammā his chief female disciples, and the Champaka his Bo-tree. His body was eighty cubits high, the glory from his body always extended over a league, and his age was a hundred thousand years.

236. In the same Maṇḍakalpa Atthadassin, best of men,
Dispelled the thick darkness, and attained supreme Enlightenment.

After him appeared the Teacher named _Dhammadassin_. He too had three assemblies of his saints; at the first a thousand million monks were present, at the second seven hundred millions, at the third eight hundred millions. At that time the Bodisat, as _Sakka the king of the gods_, made an offering of sweet-smelling flowers from heaven, and heavenly music. And to him too the Teacher prophesied. The city of this Blessed One was called Saraṇa, his father was Saraṇa the king, his mother Sunandā, Paduma and Phussadeva his chief disciples, Sunetta his servitor, Khemā and Sabbanāmā his chief female disciples, and the red Kuravaka-tree (called also Bimbijāla) his Bo-tree. His body was eighty cubits high, and his age a hundred thousand years.

237. In the same Maṇḍakalpa the far-famed Dhammadassin
Dispelled the thick darkness, illumined earth and heaven.

After him, ninety-four world-cycles ago, only one Buddha, by name _Siddhattha_, appeared in one kalpa. Of his disciples too there were three assemblies; at the first assembly a million million monks were present, at the second nine hundred millions, at the third eight hundred millions. At that time the Bodisat, as the _ascetic Mangala_ of great glory and gifted with the powers derived from the Higher Wisdom, brought a great jambu fruit and presented it to the Tathāgata. The Teacher, having eaten the fruit, prophesied to the Bodisat, saying, “Ninety-four kalpas hence thou shalt become a Buddha.” The city of this Blessed One was called Vebhāra, Jayasena the king was his father, Suphassā his mother, Sambala and Sumitta his chief disciples, Revata his servitor, Sīvalī and Surāmā his chief female disciples, and the Kanikāra-tree his Bo-tree. His body was sixty cubits high, and his age a hundred thousand years.

238. After Dhammadassin, the Leader named Siddhattha
Rose like the sun, bringing all darkness to an end.

After him, ninety-two world-cycles ago, two Buddhas, Tissa and Phussa by name, were born in one kalpa. _Tissa_ the Blessed One had three assemblies of his saints; at the first a thousand millions of monks were present, at the second nine hundred millions, at the third eight hundred millions. At that time the Bodisat was born as the wealthy and famous _warrior-chief Sujāta_. When he had taken the vows and acquired the wonderful powers of a rishi, he heard that a Buddha had been born; and taking a heaven-grown Mandārava lotus, and flowers of the Pāricchattaka-tree (which grows in Indra’s heaven), he offered them to the Tathāgata as he walked in the midst of his disciples, and he spread an awning of flowers in the sky. To him, too, the Teacher prophesied, saying, “Ninety-two kalpas hence thou shalt become a Buddha.” The city of this Blessed One was called Khema, Janasandha the warrior-chief was his father, Padumā his mother, the god Brahmā and Udaya his chief disciples, Sambhava his servitor, Phussā and Sudattā his chief female disciples, and the Asana-tree his Bo-tree. His body was sixty cubits high, and his age a hundred thousand years.

239. After Siddhattha, Tissa, the unequalled and unrivalled,
Of infinite virtue and glory, was the chief Guide of the world.

After him appeared the Teacher named _Phussa_. He too had three assemblies of his saints; at the first assembly six million monks were present, at the second five, at the third three million two hundred thousand. At that time the Bodisat, born as the _warrior-chief Vijitavī_, laid aside his kingdom, and, taking the vows under the Teacher, learnt the three Piṭakas, and preached the Law to the people, and fulfilled the Perfection of Morality.[165] And the Buddha prophesied to him in the same manner. The city of this Blessed One was called Kāsi (Benares), Jayasena the king was his father, Sirimā his mother, Surakkhita and Dhammasena his chief disciples, Sabhiya his servitor, Cālā and Upacālā his chief female disciples, and the Āmalaka-tree his Bo-tree. His body was fifty-eight cubits high, and his age ninety thousand years.

240. In the same Maṇḍakalpa Phussa was the Teacher supreme,
Unequalled, unrivalled, the chief Guide of the world.

After him, ninety world-cycles ago, appeared the Blessed One named _Vipassin_. He too had three assemblies of his saints; at the first assembly six million eight hundred thousand monks were present; in the second one hundred thousand, in the third eighty thousand. At that time the Bodisat, born as the mighty and powerful _snake king Atula_, gave to the Blessed One a golden chair, inlaid with the seven kinds of gems. To him also he prophesied, saying, “Ninety-one world-cycles hence thou shalt become a Buddha.” The city of this Blessed One was called Bandhumatī, Bandhumā the king was his father, Bandhumatī his mother, Khandha and Tissa his chief disciples, Asoka his servitor, Candā and Candamittā his chief female disciples, and the Bignonia (or Pāṭali-tree) his Bo-tree. His body was eighty cubits high, the effulgence from his body always reached a hundred leagues, and his age was a hundred thousand years.

241. Alter Phussa, the Supreme Buddha, the best of men,
Vipassin by name, the far-seeing, appeared in the world.

After him, thirty-one world-cycles ago, there were two Buddhas, called Sikhin and Vessabhū. _Sikhin_ too had three assemblies of his saints; at the first assembly a hundred thousand monks were present, at the second eighty thousand, at the third seventy. At that time the Bodisat, born as _king Arindama_, gave a great donation of robes and other things to the Order with the Buddha at their head, and offered also a superb elephant, decked with the seven gems and provided with all things suitable. To him too he prophesied, saying, “Thirty-one world-cycles hence thou shalt become a Buddha.” The city of that Blessed One was called Aruṇavatī, Aruṇa the warrior-chief was his father, Pabhāvatī his mother, Abhibhū and Sambhava his chief disciples, Khemaŋkura his servitor, Makhelā and Padumā his chief female disciples, and the Puṇḍarīka-tree his Bo-tree. His body was thirty-seven cubits high, the effulgence from his body reached three leagues, and his age was thirty-seven thousand years.

242. After Vipassin came the Supreme Buddha, the best of men,
Sikhin by name, the Conqueror, unequalled and unrivalled.